4. Final Appeals — To Steadfastness and Unity (4:1-3)
4. Final Appeals — To Steadfastness and Unity (4:1-3)
1Therefore, my brothers [and sisters,]1 you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends2 !
2I plead with Euodia and 1 plead with Syntyche to agree with each other in the Lord. 3Yes, and I ask you, [true companion3 ·],a · help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my co-workers,4 whose names are in the book of life.
a Or loyal Syzygus
With these two appeals Paul brings 3:1-21 to its proper conclusion. At the same time he reaches further back into the letter to bring closure to the twin issues raised in 1:27-2:18 — that they "remain steadfast" in the gospel and do so "as one person in the one Spirit." The appeals belong together;5 they are expressed with great skill, full of indicators that Philippians is a "hortatory letter of friendship."6
The first appeal (v. 1)7 is directed toward the whole community; simultaneously it (a) applies the immediately preceding word of eschatological hope8 to the Philippian situation,9 (b) recalls the primary exhortation of 1:27 with which the hortatory sections of the letter began,10 and (c) leads into the specific appeal of vv. 2-3.11 The second appeal (vv. 2-3) is directed specifically toward two named women; closely linked to the first by its grammar, word order, and repetition of "in the Lord,"12 the sentence recalls the exhortation to unity in 2:2, while it also echoes "contending alongside [me, in this case] in the cause of the gospel" (1:27).
Here, then, is the case-specific wrapup both of the earlier exhortation in 1:27 and of both hortatory sections of the letter (1:27-2:18; 3:1-21). The concerns have been threefold, "steadfastness" and "unity," as they contend for the gospel in Philippi in the face of opposition. All three of these found expression in the initial exhortation in 1:27:
(1) that you stand firm
(2) in the one Spirit, as one person
(3) contending for the faith of the gospel
The third item is the backdrop — indeed, the urgency — of the whole, while the two hortatory sections of the letter take up items (1) and (2), but in reverse order (2:1-16 is primarily concerned with their unity, 3:1-21 with their standing firm). The present appeals bring closure to all of this by repeating the primary verbs from the former exhortations ("stand firm" [1:27] and "have the same mindset" [2:2, 5; 3:15, 19]), concluding finally with a very case-specific application, toward which everything has apparently been heading from the beginning.13
The most striking features of the two appeals are related directly to matters of friendship. In v. 1 this takes the form of the remarkable elaboration of the vocative, where the ordinary "brothers and sisters" becomes "my brothers and sisters, beloved and longed for, my joy and crown, " the appeal itself being followed by the repetition of "beloved. " This profusion of modifiers reminds them once again of his deep feelings for them, as well as of his deep concern for their present and future. In v. 2 friendship takes the form of Paul's actually naming two women and appealing to another member of the community to come to their aid, while repeating the appeal "to have the same mindset."
1 For the "so then"14 with which this appeal begins, see on 2:12 above. As there and elsewhere in his letters, Paul uses this conjunction specifically to apply the preceding "argument" to the local situation. But in this case the application nearly gets lost in the profusion of vocatives, which are emphatic and move in two directions. First, Paul modifies the standard "brothers and sisters"15 with terms of friendship from earlier in the letter. They are his "beloved16 and longed for17 brothers and sisters." If the preceding exhortation has at times sounded strong, here he assuages any of that by reminding them of their first relationship, of his love for them that carries with it a deep longing for them, both to be with them and to know that even in his absence they are remaining steadfast in the Lord. So much does this relational concern matter to him that he repeats — awkwardly from the perspective of grammar, but effectively from the perspective of relationship — the vocative "beloved" at the end of the imperative. In any other letter, one might think he was trying too hard; but here, in returning to think about them more specifically, he simply cannot stop the flood of affectionate terms that characterizes his feelings toward them.18
The second set of vocatives is eschatological, which are as prospective as the former are retrospective.19 As in a similar context in 1 Thess 2:19, where these same appellations occur, the Philippians are also "my [eschatological] joy and crown [of boasting]." Although the bracketed words do not appear in the text, on the basis of what Paul has said in the other passages this is certainly his intent.20 Of course they are his present "joy" as well; but in this context he is pointing to the time when, along with the Thessalonians and others of his converts and friends, they will stand together with him in the presence of Christ. The joy is first of all over their being there at all; but they are also "my joy" in the sense of deep personal fulfillment at their being there with him. And therefore they will serve as his victor's "crown."21 With this second set of modifiers, therefore, Paul adds a further reason for their standing fast (in the present) so as to achieve the eschatological prize (3:12-21); as his own converts and dear friends, they will function as his eschatological crown, and thus his joy at Christ's appearing (cf. 2:16).
Following this piling up of endearing vocatives, the application itself takes the form of appeal, repeating the imperative from 1:27, but with the modifiers "thus" and "in the Lord."22 During their present distress they are to "stand fast in the Lord," firmly planted in relationship with the same Lord whose coming they eagerly await and who will then subject all things to himself (3:20-21). And they are to "thus stand firm" (NIV, "that is how"), referring probably to the whole of 3:1-21, but especially to their "imitation" of Paul by their upright "walk" even as they bend every effort to attain the eschatological prize.23 With these words, then, Paul renews the appeal to steadfastness with which the exhortations in this letter began (1:27), but does so by way of the more recent exhortation (3:15-21).
2 Having addressed the congregation with words of endearment and eschatological hope in v. 1, Paul now proceeds (in vv. 2-3) to make his final appeal, which is where much of the letter has been heading right along. But because the situation here addressed is so case-specific, we are left in the dark about much: who Euodia and Syntyche are, the nature of their disagreement, and who the "true companion" is. Nonetheless, the reason for this final appeal and its function in the letter are reasonably clear; and some good guesses can be made about the specifics.
For the Pauline letters, this is a remarkable moment indeed, since Paul does here what he seldom does elsewhere in "conflict" settings — he names names. In a media-saturated culture like ours, where naming the guilty or the grand is a way of life, it is hard for us to sense how extraordinary this moment is. Apart from greetings and the occasional mention of his co-workers or envoys, Paul rarely ever mentions anyone by name.24 But here he does, and not because Euodia and Syntyche are the "bad ones" who need to be singled out; precisely the opposite, here are long-time friends and co-workers, leaders in the believing community in Philippi,25 who have fallen on some bad times in terms of their "doing the gospel."26 That he names them at all is evidence of friendship, since one of the marks of "enmity" in polemical letters is that the enemies are left unnamed, thus denigrated by anonymity.27
We do not know who Euodia and Syntyche were.28 Their names, which (roughly) mean "Success"29 and "Lucky," tell us very little except that the latter, named after the goddess of fortune,30 indicates pagan origins, and that both were given names indicative of parental desire for their making good in the world. What we do know is that in v. 3 Paul refers to them as his co-workers, having "contended at his side in the gospel." That he had women as co-workers in Philippi should surprise us none, since the church there had its origins among some Gentile women who, as "God-fearers," met by the river on the Jewish Sabbath for prayer (Acts 16:13-15). The evidence from Acts indicates that at her conversion, Lydia became patron both of the small apostolic band and of the nascent Christian community. By the very nature of things, that meant she was also a leader in the church, since heads of households automatically assumed the same role in the church that was centered in that household. Moreover, Macedonian women in general had a much larger role in public life than one finds elsewhere in the empire;31 in Philippi in particular they were also well known for their religious devotion.32
Paul now entreats33 these two leaders "to have the same mindset in the Lord." The first part of this appeal, "to have the same mindset," is precisely the language of 2:2, where he had already urged the community on the basis of his and their common relationship in Christ and the Spirit, to " 'complete' my joy" by "setting your minds on the same thing. " Moreover, this is also the verb he uses to urge their collective following of his example in 3:15, in contrast to others whose "minds are set" on earthly things (v. 19). Given (a) the brevity of this letter, (b) that the letter would have been read aloud in the gathered community in a single sitting, and (c) that appeals to "have the same mindset" are part of the "stuff" of letters of friendship, one can be sure that the present appeal is to be understood as the specific application of the earlier ones.34 How much this might also be related to the foregoing warning and appeal (3:1-21) is moot, but it seems probable.
Paul refuses to take sides, thus maintaining friendship with all. He appeals to both women — indeed the identical repetition of their names followed by the verb has rhetorical effect — to bury their differences by adopting the "same mindset," which in this case, as in the immediately preceding imperative, is qualified "in the Lord. " Here is the evidence that we are not dealing with a personal matter, but with "doing the gospel" in Philippi.35 Having "the same mindset in the Lord" has been specifically spelled out in the preceding paradigmatic narratives, where Christ (2:6-11) has humbled himself by taking the "form of a slave" and thus becoming obedient unto death on a cross, and Paul (3:4-14) has expressed his longing to know Christ, especially through participation in his sufferings so as to be conformed into the same cruciform lifestyle. The way such a "mindset" takes feet36 is by humbly "looking out for the interests of others" within the believing community (2:3-4).
3 In one of the more intriguing moments in his letters, Paul turns momentarily from Euodia and Syntyche to address another co-worker, asking him to help them respond to the appeal in v. 2: "Yes,37 I ask38 you (sing.) also,39 true companion,40 to assist41 them." In so doing he further describes Euodia and Syntyche, noting their relationship to Paul as co-workers from a long time back (along with Clement and some others), and concluding on yet another eschatological note42 — that their names are recorded "in the book of life."
What intrigues is twofold: that in a letter addressed to the whole church he should single out one person in this way, which is unique to this moment in all his community-directed letters; and that Paul does not address him by name, leaving us to try to identify him on the basis of the appellation "true companion." These two matters are inter-related; we begin with the former.
Both its uniqueness and the nature of this address imply that Paul's "true companion," although well known in Philippi, is probably not a native Philippian, but one of Paul's itinerant co-workers who is presently on the scene there. This cannot be proven, of course, but it seems to make the best sense of the data 43 It is altogether unlikely that Paul is speaking to a person named Syzygus,44 since (a) there is no such name known in the Greco-Roman world and (b) the use of syn-compounds is an especially Pauline feature (there are no less than four in this immediate sentence; see n. 40). The appellation itself, therefore, indicates the closest kind of relationship — indeed partnership — between him and Paul; and the qualifier "genuine" is used elsewhere in the Pauline corpus to refer to his intimate co-workers.45 It surely cannot refer to Epaphroditus,46 who is present at the dictation of the letter. It is unlikely that Paul would otherwise single out one person among equals to offer this help,47 since he concludes the sentence by noting still other long-time coworkers who also "contended at his side" in Philippi.
If we are correct in identifying "true yokefellow" as one of Paul's intimate companions in itinerant ministry, then it cannot refer to Timothy,48 who is coming at a time later than this letter. Of the others who are available, the most likely candidate is Luke.49 Two things make this plausible, if one also considers Luke as the most likely person to be identified with the "we-passages" in Acts.50 First, the "we" narrative takes Luke to Philippi in Acts 16, where it leaves off until Paul's return to Philippi some four to six years later in 20:1-5. The author of Acts, whether Luke or not, surely intends his readers to infer that he had spent these intervening years in Philippi. If so, then as one of Paul's most trusted companions, he had given oversight to that work for some years in the past.51
Second, if our view of the date and place of this letter is correct,52 then Luke had recently been with Paul during the earlier period of this same imprisonment when Paul wrote the letters to Colossae and Philemon (Col 4:14; Phlm 23). The letter to Philippi, however, which appears to have been written toward the end of that imprisonment (see on 2:24 above), is especially noticeable for its lack of mention of the names of any of Paul's companions. All of this makes perfectly good sense if Luke had at some earlier point left for Philippi — and was perhaps the catalyst of their recent revival of material support (4:10). None of this can be proved, of course. Nonetheless, it fits all the available historical data, and the epithet "true yokefellow" would be especially fitting of Luke, especially in light of the affectionate language in Col 4:14. At the same time the reason for addressing one person among them in the second singular is also resolved.
Paul's erstwhile companion is thus asked "to assist" Euodia and Syntyche, obviously to "have the same mindset in the Lord." But Paul's focus is still on them, not on his "yokefellow." Hence, having mentioned them again (as the object of his assistance) he goes on, surely now for their own sakes, further to describe them (literally), "inasmuch as53 in the gospel they have contended at my side." Paul's word order tells the story. His concern throughout is with the gospel in Philippi. Thus in this indirect way he reminds them that they were in partnership with him "in the gospel" from the very beginning, which is reason enough for them to get on with it still. On the athletic metaphor "contended at my side" see on 1:27 (cf. 2:13-14). Although it does not on its own necessarily imply leadership of some kind, it does so when used in this way in conjunction with Paul's own ministry, followed by a further notation about "the rest of my co-workers."
About "Clement and the rest of my co-workers" we know nothing. The context demands that they are fellow-Philippians. But why he should single out Clement is a singular mystery,54 made all the more so by the unusual way it is attached to the former clause, "along with Clement and the rest." What this means seems clear enough, that "Clement and the rest of my co-workers"55 also "contended at my side along with Euodia and Syntyche" in the cause of the gospel in Philippi.56 But why they should be attached to that clause in this way can only be conjectured. Most likely it is as close to an "aside" as one gets in Paul's letters; having just mentioned two in particular who "have contended at his side" for the sake of the gospel in Philippi, he includes the others who were with him in that ministry from the beginning, for some good reason mentioning Clement in particular, perhaps not wanting to mention the rest by name lest he exclude any. In its own way, therefore, the clause probably functions as a gentle reminder to all who lead the believing community in Philippi to "have the same mindset in the Lord," even though that is not specifically said of or to them.
The eschatological note on which this concludes is equally unique to the Pauline corpus. Elsewhere when he offers a moment of eschatological assurance to those to whom he writes, it takes a variety of forms, and usually, as in 2:16 and 4:1, includes some note of his being there with them. But here the focus is altogether on Euodia and Syntyche, and now by elaboration includes Clement and the rest as well. The ultimate reason for their getting it together in Philippi as they await from heaven the coming of their Savior, the Lord Jesus Christ (3:20), is that their "names [all of their names57 ] are in the book58 of life." This unusual (for Paul) language is common stock from his Jewish heritage,59 where the faithful were understood to have their names recorded in the heavenly "book of the living," meaning "the book that has recorded in it those who have received divine life [thus 'the book of the living,' Ps 68:29] and are thus destined for glory-
Hence with these words Paul brings the specific hortatory sections of the letter to conclusion. In both cases (vv. 1 and 2-3) he has picked up the eschatological note from 3:20-21 that has immediately preceded; and in both cases the note is affirmation and reassurance. If his concern in these exhortations is with the present — their "steadfastness" and "unity" for the sake of the gospel in Philippi — his focus has regularly been on their certain future. He and they together have their names recorded "in the book of life," and for that reason, as a colony of heaven in the Roman colony of Philippi, they need to live the life of the future now as they await its consummation.
It is not possible from this distance for us to know the specific nature of Euodia's and Syntyche's lack of agreement. We have speculated at various points along the way60 that they may have been involved in whatever may have lain behind the exhortation in 3:1-21; but we admit to the speculative nature of such suggestions. In light of the total letter, however, and the nature of Paul's exhortations, it seems most likely that their disagreements were not substantial, and had more to do with "how to do the gospel" in Philippi in the context of their present suffering, rather than over substantive matters as such. One of them may have found the "Jewish" option attractive, as a way of getting the opposition to ease off. But we simply cannot know. It is male chauvinism pure and simple that thinks the issue is more purely personal, and related to their being women. At issue in this letter is not some petty quarrel between two people, but the gospel in Philippi. Everything in the letter points in that direction; there is no reason at this point to think otherwise. And almost certainly the significance of singling these two out in this way is related to the significance of their roles in leadership. But details elude us, precisely because they knew exactly what the issue was, which is why we do not; Paul did not have to reiterate in their hearing what they already knew in this regard.
When the dust clears, and one gets beyond the specifics about names and "women in leadership," it is hard to imagine NT exhortations that are more contemporary — for every age and clime — than these. To "stand firm in the Lord" is not just a word for the individual believer, as such words are so often taken, but for any local body of believers. The gospel is ever and always at stake in our world, and the call to God's people, whose "names are written in the book of life," is to live that life now in whatever "Philippi" and in the face of whatever opposition it is found. But to do so effectively, its people, especially those in leadership, must learn to subordinate personal agendas to the larger agenda of the gospel, "to have the same mindset in the Lord." This means humbling, sacrificial giving of oneself for the sake of others; but then that is what the gospel is all about in any case. So in effect these exhortations merely call us to genuine Christian life in the face of every form of pagan and religious opposition.
At the same time, here is one of those pieces of "mute" evidence for women in leadership in the NT, significant in this case for its off-handed, presuppositional way of speaking about them. To deny their role in the church in Philippi is to fly full in the face of the text. Here is the evidence that the Holy Spirit is "gender-blind," that he gifts as he wills; our task is to recognize his gifting and to "assist" all such people, male and female, to "have the same mindset in the Lord," so that together they will be effective in doing the gospel.
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1 . See n. 9 on 1:12.
2 . This final word, άγαπητοί, is a repetition of the vocative the NIV translates "whom I love." It has been omitted by D* pc a b (as a translational phenomenon as well?); Β 33 syP add a μου ("my").
3 . NIV, "loyal yokefellow"; Gk. γνήσιε σύζυγε. Since it is possible, though unlikely, that Paul is addressing Lydia here, the English rendering needs to be more open-ended. For further discussion, and the semantic unlikelihood of the NIV's "loyal," see n. 40 below (cf. n. 44).
4 . NIV, "fellow workers." In place of Paul's των λοιπών συνεργών μου, P1 6 v l d and S* read των συνεργών μου και των λοιπών ("my co-workers and the rest"), evidently concerned to include the whole community in the final eschatological affirmation (rather than simply "scribal inadvertence," as Metzger, Textual Commentary, 617). Silva (223) is willing to give this patently secondary reading more consideration than it deserves. P1 6 and X* bear common witness to the same alteration of the text. Since that (more inclusive) reading makes perfectly good sense, how, if it were original, does one explain its being changed so early and often (across all textual traditions) to the more exclusive reading?
5 . Noted also by Hawthorne, 178.
6 . On this matter, see the Introduction, pp. 2-7.
7 . One of the more bizarre results of partition theories is to be found in Beare's commentary. In the Introduction (p. 24) he includes 4:1 in his letter 1 (3:2-4:1); but in the commentary itself he omits this verse altogether, apparently resulting from the way he reconstructs his letter 3 (1:1-3:1: 4:2-9, 21-23).
8 . Meyer thinks v. 1 concludes vv. 17-21 only; whereas Jones skips the latter verses altogether in the interest of making it go back to 1:27-2:18. Both views are too constrictive.
9 . By means of the inferential conjunction ώστε ("so then"; cf. 2:12) and the eschatological vocatives, "my joy and crown." Some striking similarities between this appeal and that of 2:12-13 should also be noted: Both apply what has immediately preceded directly to the situation in Philippi (2:6-11 in the first instance, 3:20-21 here); and both presuppose their surrounding exhortations (1:27-2:5 and 3:15-19, "thus stand fast") and therefore themselves take the form of appeal (by way of imperative). Cf. Becker, "Erwägungen," 16-18 (endorsed by Reumann, "Hymnic Fragment," 598), who also notes these parallels.
10 . The verb στήκετε occurs only here and in 1:27 in this letter; on the other hand, the concern expressed in this verb lies behind the whole of 3:1-21.
11 . Partly by the lavish expressions of affection, which ease him into the appeal in v. 2; and partly by relationship of vv. 1-3 to the earlier appeals in 1:27-2:5. Just as the initial appeal to "stand firm" (1:27) was expressed in conjunction with an appeal for unity, so here the imperative "stand firm" is immediately followed by the concluding appeal in the letter, that Euodia and Syntyche "have the same mindset" (2:2).
12 . Thus Paul's sentences read (literally): "In this way stand firm in the Lord, beloved. Euodia I entreat and Syntyche I entreat to have the same mindset in the Lord." The grammar has to do with the asyndeton of v. 2 (lack of a nuancing connective; see on 3:1-2). The word order is marked by the name Euodia appearing immediately following the final vocative, the repeated άγαπητοί ("beloved"), which suggests that the proper name is not so much in the emphatic first position in its own sentence as that it was purposely brought forward to be heard immediately following the repetition of "beloved."
13 . Cf. Garland, "Composition," 172-73; but I doubt whether to this point "Paul has covertly addressed the dissension that had sundered the unity of the church," so that all the rest of the letter has led to this "pastoral confrontation of these two women" (172, emphases mine to indicate points of disagreement). For a different reason for naming names, see the discussion below (and nn. 24 and 25).
14 . Gk. ώστε; see n. 7 on 2:12. As noted there, this conjunction is used by Paul when he intends to apply a preceding argument to their specific situation.
15 . See on 1:12 above; cf. 3:1, 13, 17 in the immediately preceding exhortation. The present passage is the clear evidence that even though expressed in the generic masculine plural, Paul intends "brothers and sisters" with his vocative, since in this case he immediately, without a break and with asyndeton, speaks directly to two of the sisters.
16 . Gk. άγαπητοί; for this word see on 2:12 above (n. 9).
17 . Gk. έπιποθητοί, a NT hapax legomenon and (understandably, given its strangeness as a noun) otherwise relatively rare word in Greek literature. The adjective is formed from the verb έπιποθέω, for which see on 1:8 and 2:26 above. This is one of the standard motifs in letters of friendship in antiquity; see Stowers, "Friends," 109.
18 . It would be unfortunate indeed if, in recognizing that Paul is here using language common to friendship in the Greco-Roman world, one were to see this as a merely formal phenomenon and not the outpouring of his heart for his friends.
19 . O'Brien thinks otherwise, that all of these modifiers refer to the present. But this usage is so singularly that of 1 Thess 2:19 and so closely follows 3:20-21 that it is hard not to see them as eschatological (as most interpreters).
20 . This is especially in keeping with what he has already said in 2:16, that they are his "grounds for boasting for the day of Christ."
21 . Gk. στέφανος, used by Paul literally in 1 Cor 9:25 to refer to the "crown" (usually made of dried celery leaves) worn by the victor in an athletic contest, deliberately contrasted, as "perishing," with the "imperishable crown" that believers will wear on the day of coronation. Thus he uses it figuratively here and in 1 Thess 2:19 to refer to his own "crown," in both cases denoting the presence of his converts with him at the coming of the Lord.
22 . On the appearance of this phrase in Philippians see on 1:13 (nn. 28, 29). Here it can only be locative, indicating the sphere in which they are to stand fast, namely in their relationship to the Lord.
23 . Lohmeyer, followed by Hawthorne, sees this οΰτως as pointing forward to vv. 388 2-9; but that seems to miss the force of the ώστε and the link with 1:27. Pauline usage seems decisive (cf. 2 Thess 3:17; 1 Cor 7:17; 9:24; 11:28; 15:11; Gal 6:2). Without the extended vocative Paul's sentence reads, ώστε ούτως στήκετε έν κυρίφ. Paul uses ώστε like this only to apply a preceding argument. The οΰτως, therefore, must point backward, just as the ώστε does. Silva and O'Brien would have it both ways, i.e., pointing backward primarily, but also forward; but that, too, seems doubtful. How would the hearer/reader know?
24 . Indeed, one can think of a good number of exegetical puzzles that might never have arisen had he done so! The exceptions: Hymenaeus and Alexander (1 Tim 1:20; cf. 2 Tim 2:18); and perhaps Crispus, Gaius, and Stephanas (1 Cor 1:14-15), although one is not at all sure in the latter case that they are part of the controversy itself. Cf. Garland ("Composition," 172-73) and O'Brien, who have also noted this unusual feature, although O'Brien makes nothing further of it and Garland takes it in a quite different direction (see n. 13). As noted below, it is best explained as a feature of friendship.
25 . Evidenced not only by the language of v. 3, but by the fact that he names them at all; contra Garland ("Composition," 172), who sees it as "pastoral confrontation."
26 .1 put it this way, rather than in terms of personal conflict, since this seems to be Paul's own concern whenever he speaks to this issue in the letter. See the discussion below (and n. 35). L. M. White ("Morality," 214 n. 59) "suspects" that "one or another of Paul's house church patrons (perhaps Euodia or Syntyche) had decided no longer to support Paul, thus creating the sense of crisis and distress." But that assumes more than we can know (would a town the size of Philippi have had that many house churches? and "crisis and distress" seem a bit strong for this letter).
27 . See 1 Cor 4:18; 5:1-13; 6:1-11; 14:37; cf. Gal 5:10; 6:12; Rom 16:17. For this phenomenon, see P. Marshall, Enmity, 341-48.
28 . Both names are common in inscriptions. Either one or the other has sometimes been treated as a man's name (so KJV, "Euodias"), but no evidence for such has ever turned up (cf. on Junia in Rom 16:7), and the αύταϊς in v. 3 requires them to be women. Because the name Lydia (Acts 16:14) literally means "the Lydian woman" (cf. Achaicus in 1 Cor 16:17), W. Ramsay (Bearing, 309) suggests that she might also have a more formal name and thus be identified with either of these women, preferably Syntyche, since that name was known in Lydia. He notes that Paul frequently uses a person's more proper name rather than the familiar form (e.g., Silvanus instead of Silas, Prisca instead of Priscilla). Although intriguing (Hawthorne is attracted to it), "there is nothing to lift the suggestion out of the region of conjecture" (Michael, 188).
29 . Gk. Εύοδία, which more literally means "prosperous journey"; Martin suggests "pleasant," as though it were a form of εύωδία (4:18); but there is no evidence for this derivation, and it assumes the ο/ω interchange to have been much more common in Greek antiquity than it actually was.
30 . For males named in honor of "Dame Fortune" (Tyche is the Greek equivalent of the Latin, Fortuna), see Eutyches (Acts 20:9), Fortunatus (1 Cor 16:17), and one of Paul's erstwhile traveling companions, Tychicus. On the significance of this goddess to the everyday life of the Greco-Roman world, see the scathing rebuke in the elder Pliny, Natural History ("Everywhere in the whole world at every hour by all men's voices Fortune alone is invoked and named, alone accused, alone impeached, alone pondered, alone applauded, alone rebuked and visited with reproaches; deemed volatile and indeed by most men blind as well, wayward, inconstant, uncertain, fickle in her favours and favouring the unworthy. To her is debited all that is spent and credited all that is received, she alone fills both pages in the whole of mortals' account; and we are so much at the mercy of chance that Chance herself, by whom God is proved uncertain, takes the place of God." LCL).
31 . See esp. the description in Tarn, Hellenistic Civilization, 98-99: "The great Macedonian princesses of the two generations after Alexander exercised much influence on the position of Greek women. If Macedonia produced perhaps the most competent group of men the world had yet seen, the women were in all respects the men's counterparts; they played a large part in affairs, received envoys and obtained concessions for them from their husbands, built temples, founded cities, engaged mercenaries. . . . From the Macedonian courts, (relative) freedom broadened down to the Greek home; and those women who desired emancipation — probably a minority — were able to obtain it in considerable measure." Cf. Acts 17:4, 12, where Luke refers to some early converts in Thessalonica (a Macedonian city) in terms of "not a few of the leading women." For the role of women in the church in Philippi see W. D. Thomas, "Place"; F. X. Malinowski, "Brave Women"; V. Abrahamsen, "Women"; E. Barnes, "Women"; F. M. Gillman, "Christian Women"; K. Torjesen, When Women, 53-109.
32 . Which seems to be the best explanation for the many rock reliefs that mark the way up to the acropolis. On this matter, see esp. V. Abrahamsen, "Rock Reliefs."
33 . Gk. παρακαλώ, the common verb in Paul for exhortation, although "exhortation" at times borders on "comfort" and "encouragement" (cf. the noun on 2:1 above). See, e.g., in 1 Thessalonians, where Paul uses this verb to refer to his earlier time among them (2:12), of Timothy's intermediate visit to them (3:2), and of the exhortations in that letter (4:1, 10; 5:14); meanwhile this is what they are to do for one another (5:11). Cf. J. Thomas (EDNT, 3.26-27), and esp. S. R. Llewelyn (New Docs, 6.145-46), who offers an overview and schematic of verbs of petition in Paul (based on an unpub. diss, by D. Hartman, "Social Relationships"). He offers that in general παρακαλώ is used predominantly in private letters, and is "less courteous" than έρωτώ (see v. 3), which tends to be "more courteous and humble." For this usage of παρακαλώ in Paul, Llewelyn lists 1 Thess 4:1, 10; 5:10; 2 Thess 3:12; 1 Cor 1:10; 4:16; 16:15; 2 Cor 2:8; 6:1; 10:1; Rom 12:1; Phlm 9, 10; Eph 4:1; Phil 4:2; 1 Tim 2:1. This distinction between using παρακαλώ here and έρωτώ in v. 3 is very likely an indication of "status" as well; that is, even though Euodia and Syntyche had "contended by Paul's side in the gospel," they were his subordinates, thus he "entreats" them; whereas his "loyal yokefellow" in v. 3 is probably to be recognized as Paul's equal (cf. O'Brien, 479), hence "I ask."
On the basis of a somewhat outdated study by C. J. Bjerkelund (Parakalô), many (e.g., L. M. White, "Morality," 206) see this verb as belonging to a "formal Parakalo (exhortation)" section at the end of the letter. But that is to press for something formal that in this case does not exist. Such "parakalo-periods," when they do occur in Paul, are never asyndetic as this one is; and the existence of the same verb in 2:12 makes this alleged "formal" matter quite irrelevant in this letter.
34 . As noted on 1:1 (p. 69 above), this passage is very likely the reason Paul also includes "along with the overseers and deacons" in the salutation, since he will eventually single out two of them in this way.
35 . Otherwise Meyer, Jones, Kent, who see it as personal conflict ("a clash of personalities," Kent); cf. η. 26 above.
36 . That is, "walks" in the ways of the Lord; see on 3:17 above.
37 . Gk. ναί (the TR has xαί, which is clearly an error in reading its own textual tradition [see Metzger, Textual Commentary, 616]). This is the Greek affirmative particle, which functions very much like "yes" in English. Here it indicates an "emphatic repetition of one's own statement," consisting in this case "in the fact that one request preceded and a similar one follows." The usage is rare in Paul, but see Phlm 20.
38 . Gk. έρωτώ, the "more courteous" verb of petition; see the disc, in n. 33 above.
39 . Gk. ερωτά) xαί σε, which the NIV takes as conjunctive, "and I ask," but which is almost certainly ascensive, "I ask you also, loyal yoke-fellow" (= in addition to entreating them, I ask you as well to come to their aid).
40 . Gk. γνήσιε σύζυγε. For γνήσιε see on 2:20 above. The NIV's "loyal" and GNB's "faithful" are hard to justify; the word has to do with "legitimacy," hence "genuine" or "true." The noun is the first of four συν-compounds in this sentence (see συλλαμβάνου, συνήθλησαν, συνεργών). The compound in this case means "yoked together with," and was chosen in this case, one would think, because of his/her role as a conciliator. The word occurs with frequency in Greek literature, but never as a proper name. Since it is sometimes used to refer to one's wife (e.g., Test. Reub. 4:1), a very early view (found in Clement of Alexandria and Origen) is that Paul is addressing his wife (thought to be Lydia). On the unlikelihood of Paul's being married at the time of his writing 1 Corinthians, see Fee, First Corinthians, 288 and 403.
Houlden (followed by Motyer, Hawthorne, and Silva) offers the unlikely suggestion that Paul is addressing the congregation collectively (Hawthorne in fact translates it as a plural). The problem lies not with the metaphor but with the vocative in the second person singular (Silva's "analogies" are not really so).
41 . Gk. συλλαμβάνου (present middle imperative), found only here in the NT in this sense (in Acts 26:21, the middle carries the sense of "seize, arrest"). For this usage see esp. the letter of Dionysios to Nikanor published in New Docs 4.56 (παρακαλώ σε, αδελφε, τω άδελφω μου Δημητρίω συνλαβέσθαι ("I request, brother, that you assist my brother Demetrius"); it also offers a good comparison between the aorist (in Dionysios's case it is a one-time affair, to help him "measure the grain") and the present, as in our passage, where Paul envisions an ongoing process.
42 . In this regard see on 1:6, 10, 21-23; 2:11, 16; 3:12-14, 20-21; 4:1; cf. 4:5b that follows.
43 . A view that goes back at least as far as Theodoret and Pelagius.
44 . As in the NIV margin, a view suggested as an alternative by several (e.g., Jones, Plummer) and favored, inter alia, by Meyer, Vincent, Kennedy, Michael, Barth, Müller, Gnilka, Kent; see n. 40 above. Not only is such a "name" unknown, but it is difficult to imagine the circumstances (pace Meyer) in which a parent would give a child such an unusual moniker; finally, the qualifier "genuine" almost totally disqualifies it as a proper noun.
45 . See on 2:20 above; cf. 1 Tim 1:2; Tit 1:4. The only exception is found in 2 Cor 8:8, where he refers to the "genuineness" of their love.
46 . Pace Lightfoot (and allowed as an alternative by Jones). It makes very little sense that Paul should speak directly to someone at his side who would then be bearing the letter to Philippi (why would he need to do so at all, and why in this oblique way?); nor are there any analogies for it.
47 . Unless in fact he is here addressing Lydia (so Renan, St. Paul), not because she is his wife (see n. 40), but because the church meets in her house, and these two women may have been among the first converts noted in Acts 16:13-15, who may also have been members of her household. Lightfoot objects that had a woman been intended Paul would more likely have written the adjective γνησία; but that is not certain.
48 . Pace Jones (65; cf. Collange), who makes the unlikely suggestion that this is addressed to Timothy as he is writing the letter, for him to carry out when he gets there.
49 . Adopted, inter alia, by Ramsay (St Paul, 358); M. Hâjek ("Comments," 261-62); Bruce (130). G. Delling (TDNT, 7.748-50) opts for Silas.
50 . Despite the strong historical and literary evidence in favor of this traditional view, it is not currently popular among NT scholars. But the evidence against Luke is based almost altogether on theological grounds, which is the flimsiest kind of evidence to use in the reconstruction of history, since the "theology" tends to be of our own making, not of the texts themselves. The historical case in favor of the tradition has recently been given a thorough hearing by C. Hemer, Book of Acts, 308-64, who concludes, "I am content to accept the identification of the author with Luke the physician but not to build on it" (362-63). Since the actual historical data favor the tradition so strongly, I am willing to build on them in a case like this where the data fit together so well.
51 . Under this view, he is also then the most likely candidate for the glowing commendation in 2 Cor 8:16-24.
52 . See the Introduction, pp. 37, 34-36.
53 . Gk. αϊτινες; the NIV (cf. NASB, REB; Hawthorne) is probably wrong to translate this as a simple relative pronoun (αϊ "who"), since Paul could have used that form so naturally and easily. Here it is almost certainly "qualitative" (BAGD, 2), to indicate that they "belong to a certain class" or "to emphasize a certain characteristic." Hence, "assist them, inasmuch as they belong among those who. . . ." Cf. O'Brien (481) who argues for a straight causal clause (= "because they").
54 . Very early on (Origen, Eusebius) he was identified with Clement of Rome, on the grounds that 1 Clement was written to Corinth; which then became the standard Roman Catholic interpretation. But the dates of these two documents (probably separated by 35 years) makes that extremely doubtful, not to mention that the name Clement was so common among Roman citizens. Cf. the discussion in Lightfoot, 168-71.
55 . For this word see the discussion on 2:25.
56 . At least that would seem to be the "clear" sense. Lightfoot, however, thinks it goes with συλλαμβάνου (= "assist them . . . along with . . ."). Although grammatically possible, it seems unlikely in context. Paul has deliberately asked one person to "assist" the women. "Clement and the rest" are mentioned because he is recalling the "early history" of the church in Philippi, as it were.
57 . Contra Meyer, Vincent, Hendriksen, Martin, et al., who would restrict it to "and the rest of my co-workers," as though Paul had forgotten their names, but that they are known to God and hence written down in his book. Grammatically, it should include at least Clement; contextually it must surely embrace all of Paul's "co-workers," hence include all who are mentioned in this sentence. So also Lohmeyer, Gnilka, Loh-Nida, Bruce, Hawthorne, Silva, O'Brien, Melick. Some (e.g., Bengel, Vincent, Barth, Beare, Müller) take the phrase to imply that Clement and the others have died; but the implication is unnecessary since elsewhere in the NT the phrase is used of the living (e.g., Luke 10:20; Rev. 3:5).
58 . Gk. βίβλφ. For this word in contrast to other words for "writings," see M-M (110): "As distinguished from χάρτης, the single sheet of papyrus for writing purposes, βίβλος was the roll, made up of χάρται glued together . . . , while in contrast to βιβλίον and βιβλίδιον it implies a literary work." It is the word that regularly occurs in conjunction with sacred writings, although in the LXX and NT it is nearly synonymous with βιβλίον; cf. H. Balz, EDNT, 1.218.
59 . The idea of names inscribed by God in a heavenly book is found as early as Exod 32:32-33 ("blot out my name in the book you have written"); it is actually called "the book of life" in Ps 69:28 (LXX 68:29, "book of the living"). The term was especially congenial to apocalyptic (cf. Dan 12:1; 1 Enoch 47:3; Herrn. Sim. 2.9), as evidenced by its sevenfold occurrence in the Revelation (3:5; 13:8; 17:8; 20:12, 15; 21:27; 22:19). This is the same tradition to which Jesus refers in Luke 10:20 ("your names are written in heaven"); cf. Heb 12:23. Caird reminds us that a civic register with the names of all citizens undoubtedly existed in Philippi; this is the register of citizens of the heavenly commonwealth (3:20).
60 . See the introductions to 3:l-4a (p. 289); and on 3:17 (p. 366).